儒家正论的五元结构
发布时间：2018-08-09 07:00
【摘要】：儒家视域中的"正",既表达优秀人格特质,又用来评价社会关系、社会行为和社会现象(如制度)的良好特性。中国古代文献中,"正"既有平正、无偏无斜、合规的含义,也有整治、修理、使端正的意蕴。儒家固然创发了正气、正德、正政、正家、正意、正风、正性、正法和正道等范畴理念,但更重要的是把"正"纳入身心关系、人己关系、义利关系、公私关系和名实关系的思维框架之中,阐发了正身与正心、正己与正人、正义与正利、正私与正公、正名与正实等概念范式,由此从主导方面创构了正论的五元结构,从而丰富了中国正论思想。
[Abstract]:The "positivity" in the Confucian perspective not only expresses the excellent personality traits, but also evaluates the good characteristics of social relations, social behaviors and social phenomena (such as institutions). In ancient Chinese literature, "Zheng" has the meaning of straightening, unbiased, compliance, regulation, repair and correction. Confucianism, of course, has developed the concepts of righteousness, morality, politics, family, meaning, wind, nature, law and morality, but what is more important is to bring "positive" into the relationship between body and mind, between people and themselves, and between righteousness and interest. In the thinking framework of the relationship between the public and private, the relation between name and reality, the concept paradigm of positive body and heart, right self and right person, justice and benefit, right private and public, correct name and positive reality are expounded, and thus the five-element structure of positive theory is constructed from the leading aspect. Thus enriched the Chinese orthodoxy thought.
【作者单位】： 山东社会科学院文化研究所;
【基金】：中央马克思主义理论研究和建设工程重大项目“弘扬中华传统文化与现代化研究”(2015YZD17) 国家社会科学基金项目“中西伦理学比较视域中的儒家责任伦理思想研究”(14BZX046)
【分类号】：B222
[Abstract]:The "positivity" in the Confucian perspective not only expresses the excellent personality traits, but also evaluates the good characteristics of social relations, social behaviors and social phenomena (such as institutions). In ancient Chinese literature, "Zheng" has the meaning of straightening, unbiased, compliance, regulation, repair and correction. Confucianism, of course, has developed the concepts of righteousness, morality, politics, family, meaning, wind, nature, law and morality, but what is more important is to bring "positive" into the relationship between body and mind, between people and themselves, and between righteousness and interest. In the thinking framework of the relationship between the public and private, the relation between name and reality, the concept paradigm of positive body and heart, right self and right person, justice and benefit, right private and public, correct name and positive reality are expounded, and thus the five-element structure of positive theory is constructed from the leading aspect. Thus enriched the Chinese orthodoxy thought.
【作者单位】： 山东社会科学院文化研究所;
【基金】：中央马克思主义理论研究和建设工程重大项目“弘扬中华传统文化与现代化研究”(2015YZD17) 国家社会科学基金项目“中西伦理学比较视域中的儒家责任伦理思想研究”(14BZX046)
【分类号】：B222
【参考文献】
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